On line version of Rev. Huchede's The Antichrist, with comments.

Rev. Paschal Huchede's view of the Antichrist
The Antichrist
(first published in English in the 1880's)

Chapter 1- The Preparation
ARTICLE I-THE REMOTE PREPARATION
1. God's Design
God frequently punishes sinful man by delivering him up to a reprobate sense (Rom. 1:28) and to the tyranny of the passions of his heart (Rom. 1:24) as the reward of his contempt of divine love. When the whole world shall renounce Christ and reject the authority of His Church, when men shall say like the Jєωs of old, we will not have this man to reign over us, (Luke 19:14), We have no king but Caesar, Jn. 19:15), the vengeance of God shall be swift and terrible. His treatment of the world. shall be like to that of individuals. He shall respond to its criminal desires, which stifles the love of those saving truths, by the light of which the ship of state can alone be safely piloted through the siren dangers to which it is constantly exposed. He shall deliver it up to the man of sin who shall consign it to the darkness of vice and error since it rejected the light of truth and virtue. (2 Thes. 2). Satan shall have universal sway for awhile over all nations.
The Holy Catholic Church, which has fought the battles of Christ for eighteen hundred years, is therefore destined to pass through a persecution compared to which those that she has suffered up to the present time are insignificant. St. Augustine classifies them under three general headings. The first he calls violent, on account of the cruelty with which the early Christians were treated by the Roman Emperors, while at a later period the Church suffered from the deception of false brethren, a trial much more insidious than the former, as it was more dangerous. But the persecution of Antichrist will combine both forms and will consequently prove more redoubtable than when one form only had to be contended with.
2. Who is Antichrist
The word "Antichrist" is composed of two Greek words, anti, against, and XPISTOS, Christ, which signifies against Christ. He shall be supremely inimical to Jesus Christ. This name, or rather surname, is given him by Holy Scripture, which calls him also "the Man of Sin," "the Son of Perdition," (2 Thes. 2:3), "the Beast that ascended out of the abyss," (Apoc. 11:7), "the abomination of desolation." (Dan. 9:27).
The Fathers and theologians regard him as the most impious of men. As for his family name, that is not known; still it is known that the number obtained from the addition of the Greek letters with which it is written will be 666 [this has always been foretold by the Holy Spirit and held by all the Church to be future at the end of the age just before the Second Coming of Our Lord and Saviour Jesus Christ]. "Behold wherein wisdom cometh," says St. John in the Apocalypse, "let him that understands count the number of the beast, for it is the number of the man." It is the number 666. Many other names are composed of this number. St. John calls this number "the number of the man" because the number 6, which designates the day on which man was created, enters into its composition in three different ways, namely, in its concrete form, 6, and as a multiple of 10, 60, [and as a] multiple of 100, [600] equals in all, 666. This triple ratio of 6 points out the threefold prevarication and malediction of Satan, Antichrist's cruel master and tyrant. Satan prevaricated and was cursed in heaven; he prevaricated and was cursed in the serpent in paradise. Finally, he will prevaricate a third time, and will be cursed in Antichrist, whom he shall employ to allure the world and drag it into the abyss. (Cornel. - a Lapide). [The third prevarication was when Satan lied to Jesus Christ and said that the kingdoms of the world were his to give. They are not - all belongs to God. That same lie, with the first two lies together - all three, will be the final lie upon which the Antichrist and his deception of the apostate rebels who reject God will be founded.]
The contemporaries of Antichrist who are enlightened by the Sacred Scriptures will alone be able to discover the solution to this problem. Such was the case with those who were contemporary with Jesus Christ, of whom Antichrist will be the counterpart. The Jєωs knew full well that Christ would come, but they ignored the name that He would bear.
The Mark, the Name, the Number of the beast and the Tower of Babel = Ecuмenism: The Name and Number of the beast.


The Name and Number of the beast.

Greek is in Isopsephia, Hebrew in Gematria, Italian and English names (JOHAANNES PAOLO II and BENEDICT) are with the Greek below them.

Pundarika is from Sanskrit and is transliterated exactly to the Greek with the exact English equivalent to the Sanskrit and Greek.

Pundarika is given in the Greek under the English. Hammelek el Israel (king of Israel), the name or title, that in all probability, the Antichrist will claim for himself, is given in Hebrew under the English.

The Cosmic Christ – Cosmocrator (the Gnostic name for the False-Christ the Gnostics worshipped and which was actually Satan as immanent god of the universe) and the fruits of that bad tree.

P U N D A R I K A
P U N D A R I K A
80+ 400+ 50+ 4+ 1+ 100+ 10+ 20+ 1=666


Note: pundarika in Sanskrit (the above English and Greek are direct transliterations letter for letter from the Sanskrit) is literally “the great white dragon in the abyss” which is the core and basis of the whole esoteric tradition, priesthood, and the dainichi nyorai (the head of the diabolic trinity of the dragon in Buddhism). The dainichi nyorai is also the exact very basis for their magic/sorcery with it’s six elements they manipulate. Elements here are exactly the stoichea in Col. 2:8.


English transliteration (of how the crowds in Italian used to chant antipope John Paul II’s name) to Greek (with the II added).

J O H A A N N E S
I O H A A N N E S
10+ 70+ 8+ 1+ 1+ 50+ 50+ 5+ 200 = 395

P A O L O II
P A O L O II
80+ 1+ 70+ 30+ 70+ 10+10 = 271
--- 395+271 = 666

English to Greek
B E N E D I C T
B E N E D I K T O S
2+ 5+ 50+ 5+ 4+ 10+ 20+ 300+ 70+ 200=666

Below: Father Sloet of Holland’s solution to the final name of the Antichrist (who will be a Jєω) with medial kaph so the reign of this false “ ‘king’ of Israel” will be temporary, i.e. short.

[Antichrist will be a Jєω and see Antichrist will be a Jєω]

(Note in the below that the Hebrew characters read in reverse order than the English letters) Numbers are under the English equivalents.

Hammelek l Yisrael
H M L K L Y S R A L
ה מ ל כ ל י ש ר א ל
5+ 40+ 30+ 20+ 30+ 10+ 300+ 200+ 1+ 30 = 666



3. Will There be an Antichrist
Some have thought that the word Antichrist is only a generic term by which all the enemies of Christ are designated, a word comprising in its signification all heretics, schismatics, apostates, infidels - in a word, all the impious or antichristian empire. St. John seems to hold this opinion when he says, "Even now there are become many Antchrists. He who denieth that Jesus is the Christ, this is Antichrist." (1 In. 2:18-22). But that this supposition is erroneous is proved by the context of the same epistle. "Little children, it is the last hour; and as you have heard that Antichrist cometh, even now there are many Antichrists."
Let it be remembered that in the Greek or original text, the article 'O is employed in connection with Antichrist in the first instance, and not in the second, and the Greek article serves to determine persons and things; whence, it follows that St. John did not mean that all the enemies of Jesus Christ were to be comprised in one generic term expressed by the word "Antichrist". On the contrary, he very succinctly, but clearly, distinguishes Antichrist personally from all the other adversaries of Christ.
Moreover, the Sacred Scriptures speak of Antichrist in various places as being a particular person or individual. "The Man of Sin," "Son of Perdition," terms such as these cannot mean a collective body since the individual is specifically pointed out, while it is easy to explain why St. John employs the same word to distinguish the enemies and adversaries of Christ. The similitude of tendencies and actions suffices to justify the identity of names. The priests, prophets, and kings of the old law were called "Christs". This, however, did not hinder the Jєωs from believing in the coming of Christ, the Anointed par excellence, source of all sacerdotal, prophetic, and royal unction. And is not the same thing true of Antichrist and the Antichrists, that is, of the enemies of Christ? But there shall come an Antichrist of whom all the others are only the precursors. And this Man of Sin will combine in himself all the malice collectively found in all the others. All the Fathers and theologians unanimously concur in this belief as to Antichrist's individuality. And consequently, his personal existence and future event must be considered as an object of divine faith, such as stated by Suarez and Bellarmine. [The object of divine faith here is not the Antichrist, but only that we have been forewarned that he will come and lead many astray and we are to have nothing to do with him or his movement.]
4. Antichrist Foretold and Prefigured
Before the coming of our Divine Saviour there were many prophecies and figures given of Him. It shall be the same for Antichrist. The prophet Daniel speaks of him in a literal and mystical sense in three different chapters, namely, 7, 9, and 11, while St. Matthew chapter 24, St. Mark chapter 13, St. John chapter 5, and St. Paul in his 2nd Epistle to the Thessalonians chapter 2, St. John in his 1st and 2nd Epistles, and especially in the Apocalypse chapter 13; etc. tell us of his future or coming event.
Since he will be the incarnate evil and according to the expression of St. Ireneus (c. 28, lib. 5), the maximum of malice, "recapitulatio universae iniquitatis," the Fathers are justified in applying to him all the passages in the Sacred Scriptures in which there is question of the actions of God and His Church.
We are therefore justified in asserting that Antichrist has been prefigured by the persecutions of the Church, by all the enemies of Jesus Christ, whatever may have been the form under which they have existed. Cruel persecutors such as the Caesars represent his future cruelty towards those who will remain faithful to God. Hypocritical persecutors such as Julian the Apostate are typical of his deception and consummate hypocrisy. Heresy and schism, but above all the incredulity and impiety of our time, are the prelude to the great Apostasy into which he will cause many to fall. Finally, those who give themselves up to their passions and who drink from the pool of iniquity form themselves to his image and likeness, which explains the words of St. Paul when he said. "For the mystery of iniquity already worketh." (2 Thes. 2:7).

ARTICLE II-ACTUAL PREPARATION

As the mystery of evil is always in labor, it is useful to take a passing glance at the city of actual evil, in order that we may better understand how our contemporaries prepare the way for the coming of the "Man of Sin."
1. Political Preparation
A few centuries ago it was quite a difficult problem for theologians to explain how Antichrist would bring the world under his political and religious dominion. But in our time it is easy to conceive the possibility of such a feat.
Communication with all parts of the world is now rendered easy by means of steam and electricity. People of different nations intermingle. The remotest parts of Asia and Africa are no longer impenetrable; they are on the point of entering into the European movement. The difference of manners and customs tends to disappear; every obstacle to a universal fusion of ideas seems to vanish; small nationalities are absorbed by the greater ones, which in turn may one day become the prey of a more powerful one. And such a preponderance is now quite manifest as regards resources, of which the Jєωs are the rulers, while there are combined forces secretly working to pervert public opinion throughout civilized nations and destroy Catholic influence.
Evidently we are rapidly drifting towards the time when all nations will blend in one universal fusion of political unity. The great conqueror of modern times seemed to realize this when he said: "In fifty years hence, Europe will be either Cossack or a republic." Hence the possibility of the political empire of Antichrist is evidently quite feasible.
2. Religious Preparation, Both Intellectual and Moral
But how shall he deprive the world of Christianity and have himself adored as God? Alas, it is only too true that the minds and hearts of men are admirably disposed for revolution and consequently ready to accept and bear the cruel yoke of such a tyrant.
Revolution as the word itself implies means a subversion, but a subversion of all that is true, good, beautiful, and grand in the universe. It is the subversion of religion, representing its dogmas as myths and its moral teachings as tyranical. It is the subversion of authority. Licentiousness under the name of liberty becomes the order of the day; each one is invested with the right to govern himself.
It is the subversion of reason: and do we not find leading minds in some of the most enlightened nations denying the principle of contradiction and maintaining the absolute identity of all beings?
Revolution is therefore essentially destructive, and it becomes cosmopolitan by the action of secret societies scattered throughout the world. Is it not true to say that the "mystery of iniquity" is prepared in secret revolutionary dens?
But it does not suffice to destroy; it is absolutely necessary to build up again. The world 'cannot subsist long in a vacuum. It must have a religion; it must have a philosophy; it must have an authority. Revolution will furnish all these.
Instead of the reasonable and supernatural religion of Jesus Christ, Revolution will preach Pantheism. The God-humanity will impart the theurgic spirit and thus lead men to adore the demon as the author of universal emancipation. "Haste to my aid," exclaims one of the most rational of revolutionists. "The faith of my fathers made thee the enemy of God and His Church, but as for me I shall promulgate thy doctrine and ask thee for nothing." .
"Haste, Satan, haste, thou who art calumniated by priests and rulers; haste that I may press thee to my heart; we have known each other long. Thy works, a cherished one of my heart are not always good and pleasing, but they give tone to, the universe and save it from being absurd. What would justice be without thee? An instinct. What would reason be? A routine. What would man be? A beast. Thou alone dost impart prosperity to all; by thee riches are enobled. Thou art an excuse for authority and the seal of virtue. Hope on proscribed one! The only arm that I can wield in thy service is my pen, but that is worth millions of bulletins! (Proudhon quoted by Bishop Dechamps in the Christ and Antichrist) .
What frightful immorality must follow in the train of this shameless prostitution of religion! Never has the threefold concupiscence made greater ravage among mankind. And this is the religion sought and hoped for as the cherished boon of the aspirations of our modern free thinkers.
To our Christian philosophy, the honor of humanity's revolution will substitute a babel of extravagant and absurd ideas. Instead of a mild and efficient authority consecrated alike by Church and state, despotism and anarchy will rise up and contend for the shreds of religious liberty and human policy.
Alas, it must be confessed that the advocates of error are on the increase; the number of depraved characters become more and more numerous. And if the state of perversion continue for a while longer, Antichrist may come, for he will find the world prepared to receive and serve him.
a homines ad servitutem promptos -- O man, how prompt to enslavement Tacitus

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The Antichrist: Rev. Paschal Huchede's view of the Antichrist

The present blindness may be only a transistory evil to which shall succeed a more perfect development and ready acceptance of the Catholic doctrine among the nations of the earth. [This exegesis which was the approved doctrine of the Catholic Church at that time and summed up nearly two thousand years of teaching beginning with Our Lord Jesus Christ Himself, was written in French first and translated into English in 1884 which is reproduced here. The curing for a while of the blindness occurred beginning with Pius X and is over -  the 1958 Conclave and Vatican II are the final great apostasy and that will last until the Second Coming of Our Lord Jesus Christ in the flesh from heaven with all of His elect angels.]



Chapter 2- The Action
ARTICLE I-CONTEST AND POLITICAL SWAY OF ANTICHRIST
1. Antichrist Begins to Manifest Himself to the Jєωs

Antichrist, being a Jєω, will be circuмcised; he will observe the Mosaic Law, and finally he will give himself for the Messiah whom Israel still expects, and he will be received by those whose names are not written in the Book of Life, in the Book of the Lamb. (Apoc. 13:8). Hence Our Lord thus reproaches the Jєωs, "I am come in the name of my Father, and you receive me not; if another shall come in his own name, him you will receive." Jn. 5:43). St. Irenaeus, St. Hilary, St. Am­brose, St. Augustine, St. Jerome, and St. Damascus are of opinion that Our Lord makes allusion in this passage to Antichrist.

2. He Achieves the Conquest of the World and Makes Jerusalem its Capital

Antichrist will naturally meet with obstacles in carrying out his de­signs. The ten kings, who, according to the prophet Daniel and St. John, will have divided the Roman empire among them, shall endeavor to con­serve the independence of their realms and consequently will resist him with fire and sword. "I considered," says the prophet, "the horns, and behold another little horn sprung out of the midst of them, and three of the first horns were plucked up at the sight thereof. . . And these ten horns shall be ten kings, and another shall rise up after them, and he shall be mightier than the former, and he shall bring down three kings." (Dan. 7:8 & 24). "He shall take possession of the land; Egypt will not escape his power. . . he shall pass into Libya and Ethiopia." (Dan. 11 :42-43). St. Jerome has left us the interpretation of the Fathers, which is corroborated by all ecclesiastical writers who have since treated the question. At the end of the world. after the destruction of the empire, ten kings will divide among them the fragments of the Roman empire; then an eleventh king will enter the scene and conquer three of their number: the king of Egypt, the king of Africa, and the king of Ethiopia. After their death, the remaining seven laid their scepters at the con­queror's feet. (Dan. 7 [esp. 24-25]).
It seems that he will probably be defeated by certain people of the Western nations, who will give him a naval battle, people whom Daniel calls "Romans." (11:30). But he will soon recover from this defeat. St. Irenaeus and St. Hippolytus of Antioch concur with St. Jerome in the same opinion, which gives this interpretation of the prophet a theologi­cal certitude. When Antichrist shall have conquered all his enemies, power shall be given him over all tribes, peoples, languages, and na­tions; he will be the first Jєω to reign over the whole world. When he shall find himself master of the world, he will choose for his capital the city in which Our Lord was crucified. (Apoc. 11 :8). If he did other­wise. he would fail to make the Jєωs receive him for the Messiah since their hearts will be fixed on terrestrial glory and Jerusalem, in their esteem, must be the sojourn of the Messiah.

ARTICLE II-CONTEST AND RELIGIOUS SWAY OF ANTICHRIST
1. He Declares Himself to be God and Desires to Establish His Religion Throughout the World

"And they adored the beast, saying, who is like to the beast? and who shall be able to fight with him?" (Apoc. 13 :4).
All vile parasites of fortune, astonished at the rapidity with which Antichrist achieves his conquests and also at the unlimited sway of his power, deceived by his prodigies, will prostrate themselves before him and adore him as their god. As soon as he believes himself master of the bodies and souls of all peoples, he will decree and proclaim his divinity and establish a new religion. According to the Apostle, he will lift him­self up above all that is called God or that is worshipped, so that he sitteth in the temple of God showing himself as if he were God. (2 Thes. 2:4). He will command all peoples to place his statue in the public places to be worshipped, the image of the beast whose wound was healed. (Apoc. 13 :13-15). "He will sit in the temple of God showing himself as if he were God." (2 Thes. 2:4). This temple is probably that of Jerusalem, which he will have rebuilt and in which he will have divine honors paid to him. (Damascus, Book 4, Ch. 37). It is then, according to the prophecy of Daniel and in full force of the term, that the abomina­tion of desolation shall be in the temple, seated in the holy place. (Dan. 9:27). Then he shall think himself able to change times and laws - re­ligious, political, and sacred - by which the world had been governed up to his advent. (Dan. 7:25). Although he will make himself the object of idolatrous worship, he himself will adore a god called Moazim, ig­nored by his ancestors, and he will load this idol with gold and precious stones. (Dan. 11:38-39).
Our Lord Jesus Christ as man adored His Father. Antichrist will adore his father, Satan, principal author of his power. As for the moral of his religion, we are permitted to believe that he will eliminate from it what­ever is painful to corrupt human nature, so that he may more easily gain men over to his party. (Suarez et Bellarm.)

2. His Apostles

In order to propagate his religion, he will send out missionaries to all parts of the world, as Our Saviour sent His Apostles to preach His doctrine. Among the false prophets, there will most probably be one more illustrious than the others, as St. Ambrose remarks. (in Apoc.). St. John describes him as follows: "And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon." (Apoc. 13:11). And in another passage he seems to point out three different persons: "And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits like frogs." (Apoc. 16:13). The dragon, the beast, and the false prophet signify Satan, Antichrist, and the principal apostle of Antichrist. These three different beings command all the other de­mons. In the work of our redemption, the three divine persons of the adorable Trinity manifested themselves. The Son adores the Father; the Holy Ghost gives glory to the Son. And we see that in the mystery of iniquity Antichrist adores Satan and the false prophet glorifies Anti­christ. Hence we have every reason to show that this false prophet will be an individual person and not a collective term to designate the uni­versality of preachers engaged in the service of Antichrist. We can even assert that he will not be a king, nor a general of an army, but a clever apostate, fallen from the episcopal dignity. From being an apostle of the Gospel he will become the first preacher of the false messiah. These conjectures are not devoid of much plausibility. (Acosta, Book 2, Ch. 16). Antichrist will communicate his power of working miracles to others, who will go into different countries and cities to gain new prose­lytes by all the human and diabolical means in their power. (Acosta, 2, 16). It is thus that the words of Our Lord will be fulfilled. "For there shall rise up false Christs and false prophets, and they shall show signs and wonders, to seduce, if it were possible, event the elect. Take ye heed, therefore. Behold I have foretold you all things." (Mk. 13:22-23). "And then if any man shall say to you: Lo, here is Christ; 10, he is here, do not believe. . . he is in the desert, go ye not out." (Mat. 24:23-26). Benighted apostles who will indeed turn away from truth! (2 Tim. 4:4). They blaspheme the majesty of God and despise all true authority. "Raging waves of the sea, foaming out their confusion, wandering stars to whom the storm of darkness is reserved forever." (Jude 1:13). "Fountains without water and clouds tossed with whirlwinds, to whom the midst of darkness is reserved." (2 Pet. 2:17).
Antichrist will furthermore make all men, great and small, rich and poor, freemen and bondmen, bear a sign on their right arm or on their forehead. (Apoc. 13 :16). What this sign shall be time alone will reveal. Yet there are some commentators of Holy Writ, who, according to a special revelation, pretend to say that it shall be formed out of the Greek letters X and P, interlaced like a figure which resembles the number of Christ. (Cornelius a Lapide in Epis. 2 to Thes.]
No one can either buy or sell without this mark, as distinctly specified in the Apocalypse (13:17). And that no man might buy or sell but he that had the character or the name of the beast or the number of his name." None but adorers of this new god can enjoy the possession of riches or honors. This god shall increase their glory and shall give them power over many and shall divide the land for nothing. (Apoc. 13:7).

2. Religious Persecution of Antichrist
I. Gog and Magog

Those who will refuse to obey his impious orders shall be the object of a terrible and universal persecution. Gog and Magog shall be let loose; they shall come upon the "breath of the earth and encompass the camp of the saints and the beloved city." (Apoc. 20:8). What do these names mean? The Jєωs pretend that Gog will be Antichrist and Magog the northern people. "At the coming of the Messiah, they shall enter Palestine and lay waste the country to such an extent that the unfortu­nate citizens will be obliged to 'burn for fuel the handles of the lances and shields left on the battlefield. But these misfortunes once over, the golden age shall revive." This Thalmudic interpretation of Ezechiel (38) given by St. Jerome cannot be questioned. Some other ecclesiastical writers, notably Eusebius (Book 3, Hist., c. ult.) and Lactance (Book c. 44, 25), place the battle of Gog and Magog a thousand years after the death of Antichrist. During those thousand years, Jesus Christ will reign with the saints in this world in the midst of infidels, if not converted at least subjugated. At the lapse of that time Gog and Magog shall appear on the scene and wage a bloody war against the saints. This war shall be closely followed by the end of the world and the last judgment. This is, as may be easily seen, the error of the millennium which has long since been refuted by the Fathers St. Augustine, St. Jerome, and many others. It is probable that Gog and Magog mean Antichrist's combat against the Church. According to Bellarmine, Gog will be Antichrist himself and Magog will be his army. Because Ezechiel always desig­nates Gog as a leader and Magog as a region (Ezech. 38-39), Magog, it is true, is regarded as being the Sythian nation. In Genesis (10:2) the second son of Japeth is said to have borne this name, and the country in which he settled was naturally called after him, and this country, ac­cording to Josephus, is Scythia. In employing this term to designate the army of Antichrist, we are led to infer that the men composing it will be orientals, or what seems more plausible, that his soldiers will possess all the brutality of those barbarous people.

Rev. Huchede's The Antichrist - continued

III. His Duration

"And for the sake of the elect those days shall be shortened." (Mat. 24:22). In order that the faithful may not be discouraged, God has de­termined the number of years, months, and days of this final persecu­tion.
It is not known how long it will take Antichrist to achieve the con­quest of the world, yet we may justly conjecture that the process shall be very rapid. The Prophet informs us that from the moment the per­petual sacrifice shall cease, which shall be the beginning of the general persecution, "they shall be delivered into his hands until atime and times and a half a time." (Dan. 7:25). This he repeats in the twelfth chapter, and St. John employs the same expression to signify the time during which the woman, figure of the Church, will tarry in the desert. "And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times and half a time from the face of the serpent." (Apoc. 12:14). St. Jerome remarks that the term "a time" is generally employed in Holy Scripture in the sense of a year; the second term "tempora" is translated by the plural form because the Hebrew and Greek texts em­ploy the dual. The words of the sacred text should therefore be inter­preted, "a year, two years and a half year." However, the determination of the number of months removes all equivocation on the subject, as specified in the Apocalypse. "And the holy city they shall tread under foot two and forty months," (11 :2), which is equivalent to three years and a half. Finally, to remove all possible doubt on the matter, God has even revealed the number of days that the persecution will last: "The abomination of desolation," after the cessation of the perpetual sacri­fice, must last, according to the Prophet, "1290 days." (Dan. 12:11). In other words, three years and a half with a few days over. Hence, it is certain that this terrible persecution will last during three years and a half.

3. The War that he will Wage against Religious Societies
I. His Combat with Religious Societies of Human Origin

Schismatics, heretics, and pagans will offer but a cowardly resistance to the formidable enemy of God. They will either become converts of the Catholic Church or proselytes of the archfiend.

II. Combat against the Catholic Church, the Only Religious Society of Divine Origin

The Catholic Church will be made desolate during those three years, but she will remain invincible and unconquered, for God, who is faith­ful to His word, has said that the gates of hell shall not prevail against her. (Mat. 16:19). What a sublime spectacle! Man, an intelligent being, the most feeble and despicable of creation, exposed to the attacks of Lucifer, the first among "pure" creatures, and in this fierce struggle, man, aided by God's grace, will be victorious. It is at this juncture that grace will appear in all its grandeur and efficacy. God will not leave His Church a disarmed prey to such a formidable enemy. He will assist Her by invisible and visible means.

Huchede's Antichrist continued

IV. Extraordinary Success. Elias and Enoch will Return

It is certain that neither Elias nor Enoch are dead. It is written, Enoch walked with God and disappeared. (Gen. 5:22-24). Enoch, according to the wise man, was pleasing to God, who placed him in paradise. (Ecclesiasticus 44:16). And St. Paul says that Enoch was removed, that he might not see death. (Heb. 11:5). The Scripture is still more explicit rela­tive to Elias. He is said to have been walking in company with Eliseus on the banks of the Jordan when he was carried off in a fiery chariot to heaven. (4 Kings 2:11). Eccelsiasticus (48:9) and Machabees (Book 1, 2:58) allude to the same fact. All the Fathers are in perfect accord on this point and teach it as an apostolic tradition; we shall quote here only St. Irenaeus (Lib. 4, c.30). The disciples of the Apostles say that those who were carried off from this world otherwise than by death were placed in a terrestrial paradise and that they will remain there till the end of the world in an incorruptible state.
Theologians assign many reasons for this signal favor. They maintain that God desired to show by the preservation of these two men during so many centuries the possibility of the indefinite permanence of man upon earth and to confirm our faith in the general resurrection of the body, for, as the sequel will show, these men shall die and rise again at the Last Judgment.

V. Conjectures on the Place of Their Sojourn and on the Kind of Life They Lead

Where are they? No one knows. Ecclesiasticus says that Enoch was translated to paradise (44:16), whence some of the holy Fathers have concluded that they dwell in the terrestrial paradise; but the term "para­dise" is amphibological and may signify any place of repose and de­light, for it appears to be certain that the terrestrial paradise no longer exists, at least since the Deluge. Some of the Fathers, with St. Jerome, believe that they have been translated to some heavenly body. (Hier, in Amos. 9). It is in this way that they account for the fact of Elias being carried off in the heavens. But the word heaven may also mean the at­mosphere with which the earth is surrounded. Hence it is more probable that they were conveyed to a part of the earth yet unexplored, a delightful paradise that will not be discovered before the end of the world. (Suarez de Myst. vit. Christi.).
But how do they live in this unknown place since it is certain that they are not yet in a glorified state? They know God only by the same means we do, namely, by faith and reason, or contemplation; they do not behold Him face to face, as do the elect. Their bodies are not yet endowed with the qualities of those that are glorified. However, it is certain that their life is different from ours. As St. Augustine remarks (de peccat. merit 3), their life is neither of earth nor of heaven. They are no longer pilgrims in this world, and it is very probable that they are unable to merit until they return to this life again. St. Thomas as­serts that they live on the fruit of the Tree of Life, which was Adam's food before he sinned. Or, to speak more correctly, with St. Jerome (Epist. ad Panmach.), their bodies are spiritualized, and consequently do not need food as we do to sustain life. If they use any, it must be a spiritual food which God knows how to furnish. This opinion of St. Jerome is very probable since this kind of food suits best those who live on the word of God and who take their delight in contemplating His per­fections. (Bernard, Serm. 6, de Ascens. Domini.). If it is certain that they are unable to offend God, that they are totally delivered from all the irregular movements of concupiscence, it is not unlikely that they are frequently visited by God and His angels and favored with many reve­lations. Can it be said that they ignore the accomplishment of the mys­teries of the Incarnation and work of our salvation? Did not Elias assist at the Transfiguration of Our Lord? (Mat. 17:3; Mk. -9:3; Lk. 9:30). It is also probable that they know and are interested in what takes place in this world. Many miracles wrought through the intercession of Elias prove that they are not complete strangers to human events.

VI. Will Elias and Enoch Return? and How Will They Oppose Anti­christ?

To deny that Elias and Enoch will return in person would be, accord­ing to Bellarmine and Suarez, if not heterodoxy, at least erroneous. Their coming is announced by the Sacred Scriptures in four different places. The prophet (Malachias 4:5) says: "I will send you Elias the prophet before the coming of the great day of the Lord, and he shall turn the heart of the fathers to the children and the heart of the children to their fathers." Again, in Ecclesiasticus 48:10, it is said that Elias was "predestined in the judgments of times to appease the wrath of the Lord, reconcile the heart ofthe father to the son, and to restore the tribes of Jacob." Finally, we read in the Gospel according to St. Mat­thew (17:11), "Elias indeed shall come and restore all things."
Relative to the return of Enoch, the Sacred Scriptures speak only once in a formal manner. Enoch pleased God and was translated into paradise, that he may come and give repentance to the nations. (Ecclesiasticus 44:16). And although they are not nominally specified in the Apocalypse, still it is plain to be seen that they are designated as the two prophets who will be the adversaries of Antichrist. (Apoc. 11: 3-12).
Elias and Enoch will come in person and not in spirit; such is the obvious meaning of the Sacred Scriptures and the holy Fathers. For why should God wrest them from the common lot of mankind and give them such a long life if it be not His design to confide to them an extra­ordinary mission at the end of the world? And moreover, would it not be most useful to men whose faith begins to waver to have a clear no­tion of the identity of the origin of the law of nature, of the written law, and of the law of grace, especially when that knowledge is ob­tained from men who bear witness to the time in which they lived, to the fidelity and veracity of our God.

VII. What to Think of the Return of Moses, Jeremias, and St. John the
Evangelist?

Some of the Fathers, as also some theologians, have thought that
Moses, Jeremias, and St. John the Evangelist will also return on the earth before the end of the world. We shall cite some of the reasons upon which this opinion is founded.
St. Hilary (Can. 20, in Mat.), one of those who maintain that Moses will return, pretends that this prophet is not yet dead, and that since he witnessed the glory of the Saviour on Tabor in his first advent, he ought to bear witness to it also in His second coming. But these reasons are only little better than simple conjectures. Is it not said in Deuteronomy that Moses died and that the children of Israel bewailed his death for thirty days? (Deut. 34:5-8).
Some ecclesiastical authors believed that Jeremias was reserved to prophesy to the Gentiles (Jer. 25 :30), which he has not as yet done and because the Scripture does not speak of his death. But it may be said that he prophesied among the Gentiles in preaching to the children of Israel dispersed among the Babylonians and the people of Egypt. The fact of the Scripture saying nothing of his death does not prove that he is still living. Moreover, we are informed by tradition that he was stoned to death in Egypt and that his tomb was held in great veneration by the people of that country. (Epiphan. lib. de Prophet, vit.; Isidor. lib. de vita et morte Sane tor; Dorithen, in Synopsi.)
There are good reasons in favor of the opinion that St. John the Evangelist will return. They are as follows: Our Lord, in speaking to St. Peter, said of the beloved disciple: "Lo if I will have him to remain till I come, what is it to thee?" (In. 21 :22). While He says of the sons of Zebedee that they shall die martyrs. You shall drink of my chalice. (Mat. 20:23). It is certain that St. John was not martyred. The prophecy not being yet fulfilled, there is reason to believe that he has been reserved to fall at the hands of Antichrist; there appears to be no other motive for the delay of his martyrdom. In the Apocalypse (10:11), an angel says to St. John: "Thou must prophesy again to many nations and peoples and kings." This prediction is not yet realized and most probably will not till near the end of the world. To this may be added the fact that we have no relics of the holy Apostle and that singular things are said of his dis­appearance. He is said to have shut himself up in a tomb and then or­dered those present to retire; when his disciples returned on the follow­ing day, they could find no trace of him, and since that time he has never been heard from. These facts show that St. John rather disap­peared than died. This opinion is, moreover, sustained by concomitant reasons. Since in those latter times men will have the advantage of see­ing and hearing two men as witnesses of the natural and the written law, why not someone to bear witness to the law of grace also? And who could do this better than St. John? He lived in the most intimate familiarity with Our Divine Lord and consequently is well calculated to bear Him witness and disclose the artifices of Antichrist since he fore­told for centuries beforehand about the "man of sin." For these reasons St. Hippolytus (de Cons. Mundi.), St. Ambrose (in LUG. 7), Simeon Metaphraste (in Vita Joan), with others sustain this opinion.
However, it must be admitted that the contrary opinion is the more probable.

Huchede's Antichrist continued

Eusebius (Lib 3. Hist. C. 31), St. Jerome (Hieron, Lib. de Scriptura, Eccles. et contra Jovin.), Tertullian (Lib. de Anim. 20), St. Augustine (Serm. 549, de Tempore), St. Isidore (Lib. de Vita et Obitu Sanct.), St. Epiphanius (Haeres, 78), maintain that St. John is dead, as well as the other Apostles. In the Ecuмenical Council of Ephesus (2 C. 14), Pope St. Celestine and St. John Chrysostom speak of the relics of his body, and the fact that these relics not existing now must be attributed to the evil days of the past. The text of the Gospel on which the return of St. John is based may be otherwise interpreted. Thus it is susceptible of the following signifi­cation: "I desire that he may remain as he is until I return and destroy Jerusalem." This is the interpretation given by Theophylacte.
Those words of Our Lord are also susceptible of a conditional signi­fication similar to this: "And even when I would desire that this disciple should remain in the world until I return to judge it, what is if to you?" This is the explanation given by St. Chrysostom and St. Cyril. Finally, it is not possible that Our Saviour meant by this that St. John should live on without dying until His second coming when He should visit him. Nevertheless, such is the opinion of St. Augustine, Venerable Bede, and St. Thomas. The prophecy relative to the martyrdom of the Apostle was fulfilled the day on which he was cast into the cauldron of boiling oil in Rome. He came out of it full of life and vigor, it is true, but that was due to a great miracle. He withstood a torture capable in itself to cause death, which in the eyes of the Church and before God suffices to merit the palm of martyrdom. Hence it is that the Church in her liturgy gives him this glorious title. As to the other prophecy, it has certainly been realized during the life of St. John. After having written his Apocalypse, he preached the Gospel again in Asia Minor. Finally, to refute the plausibility of the alleged reasons, we can say that the witnesses of the Law of Grace are so numerous and their testimony so certain and so striking, since they sealed it with their blood, that it does not appear necessary nor even useful to revoke any other proofs. And in any case, may we not cite Elias as an eye-witness of the Law of Grace since he saw the Transfiguration of the Saviour.
It is, then, more than probable, as we are led to suppose from the Apocalypse, that God has reserved only two men of the world to de­fend and console the Church during her last persecution.

VIII. Mission of Elias and Enoch

In the Church's infancy, St. Peter and St. Paul received, individually, a special mission, though not exclusively so; St. Peter was destined to evangelize the Jєωs, and St. Paul became the Apostle of the Gentiles. (Gal. 1 :16). In the latter times, two new Apostles will divide between them the work of evangelizing the world. Enoch will preach to the Gen­tiles, whose faith and charity he will stir up and revive (Ecclesiasticus 44:16), while Elias, Jєω by birth, will be charged with the conversion of the Jєωs. (Ecclesiasticus 48:10).

IX. Conversion of the Jєωs

We here meet with the difficult task of reconciling two prophecies which are apparently in contradiction: Antichrist will be received by the Jєωs; Elias will convert the Jєωs.
Still it becomes an easy task by making use of a distinction furnished by the Sacred Scriptures. "And at that time shall thy people be saved, everyone that shall be found written in the book" of life. (Dan. 12:1). "And all that dwelled upon the earth adored him, whose names are not written in the Book of Life of the Lamb." (Apoc. 13 :8). According to these texts, a portion of the Jєωs will remain obstinate and will adhere to Antichrist, but the greater part [there is no indication of the number and certainly not those who received the mark of the beast] will hear the voice of Elias and will be converted. This final conversion of the Jєωs is spoken of in various places of the Bible. The prophet Osee speaks of it (3 :4-5): "For the chil­dren of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim; and after this the children of Israel will return and shall seek the Lord their God and David their king; and they shall fear the Lord and His goodness in the last days." Moses expresses the same prediction. "After all the things aforesaid shall find thee, in the latter thou shalt return to the Lord thy God and shalt hear his voice." (Deut. 4:30). St. Paul speaks in similar terms: "Hath God cast away his people?" (Rom. 11:1). And again he adds: "That blindness in part hath happened in Israel until the fullness of the Gentiles should come in, and so all Israel should be saved, as it is written." (Rom. 11 :25-26). In light of language so clear and formal of the sacred text, St. Augustine and St. Gregory do not hesitate to affirm that this conversion of the Jєωs is a truth of divine faith. (Aug. 20 de Civitate, C. 39; Greg. in prim. Lib. Reg. C 2 et 20, Moral. C. 23, Super. Cant. C 6).

X. Miracles and Combats of the Two Patriarchs

In order to discharge the duties of their mission with greater effi­ciency, the two patriarchs willbe invested with the power of the Most High God.
St. John, speaking of them in the Apocalypse (11 :3-6), says: "I will give my power unto my two witnesses; and they will prophesy. . . clothed in sack-cloth. These are the two olive trees and two candlesticks that stand before the Lord of the earth. And if any man will hurt them, fire will come out of their mouths and shall devour their enemies; and if any man will hurt them, in this manner must he be slain. These have the power to shut heaven, that it rain not in the days of their prophecy; and they have power over waters to turn them into blood, and to strike the earth with plagues as often as they will."
In virtue of this power they will be able to console the Church and diminish the evils with which she will be afflicted in those days of sor­row and desolation.
St. Peter and St. Paul were not deterred from announcing the Gospel to pagan Rome, the mistress of idolatry. In those latter times the two prophets will also come and attack with intrepidity the enemy of Christ. They will attack him at Jerusalem, the center of his empire. This as­sertion seems to be founded on the Apocalypse, (11:8), "And their bodies shall lie in the street." By this passage they are represented as dying in the city of Jerusalem.

XI. Duration of Their Preaching

The mission of Elias and Enoch will last for 1260 days; that is to say, three years, five months, and fifteen days; in other words, about three years and a half, which is about the length of Antichrist's reign. (Apoe. 11:3). Antichrist and these two patriarchs will very probably appear simultaneously. The Sacred Scripture, Tradition, and the Fathers all concur in corroborating this opinion.

XII. Their Martyrdom

Having fulfilled their mission, the beast will prevail over them. The career of these holy apostles will be similar to that of Our Divine Saviour, who during three years was inviolable: His enemies dispatched soldiers to take Him prisoner (In. 7:32); they endeavored to stone Him to death (In. 10:31); and they brought Him to the brow of the hill whereon their city was built that they might cast Him down headlong. (Lk. 4:29). But their courage failed them, and "He passing through their midst went His way." (Lk. 4:30). But there came a time when He suffered Himself to fall into their hands. "Your hour and that of the powers of darkness has arrived." (Lk. 22:53).
Elias and Enoch will be invulnerable during 1260 days. Then God will suffer them to fall into the hands of Antichrist that they may win the crown of martyrdom - their time for working miracles having ceased while the man of sin will still perform more striking wonders. And [when] they shall have given their testimony, "The beast that ascendeth out of the abyss shall make war against them, and shall overcome them and kill them." (Apoc. 11 :7). A pious legend has it that they will be crucified like Our Divine Saviour. Their holy bodies shall lie in the great city where their Master has been crucified. This city is called mystically Sodom and Gomorrah. A great number of people of every tribe and na­tion will see the bodies of these martyrs during three days and a half. At this sight the people will rejoice and makemerry and shall send each other presents because these two prophets are dead who tormented them that dwelt upon the earth. (Apoc. 11:8-10).

XIII. Apogee of Antichrist's Power

Antichrist will boast and glory in his victory. He will open his mouth in blasphemy against God, cursing His holy name, the tabernacle, and the saints of heaven. (Apoc. 13:6). No reverses shall impede his action. (Dan. 8:12). His glory will surpass that of all other divinities (2 Thes. 2:4), and his language shall be that of a boaster. (Dan. 11 :36). The uni­versal acclamations which he will receive on all sides will flatter his pride; all will exclaim, "Who is like unto the beast, who can withstand him?" (Apoc. 13:4). Finally, prosperity shall attend all his movements up to the time when the vengeance of God shall overtake him. (Dan. 11:36).

Mega-posting!

I have to set aside a day to read it.  :thinking:

Huchede's Antichrist continued

Others would extend this honor to all the saints, in proof of which they cite the following passage from the Psalmist (149 :6-9): "They shall bear in their hands two-edged swords; To execute vengeance upon the nations, chastisements among the peoples. To bind their kings with fetters, and their nobles with manacles of iron. To execute upon them the judgment that is written; this glory is to all the saints."
Properly speaking, the saints will not judge, for judgment is an act of personal jurisdiction which belongs to Jesus Christ only. They will only participate in the honor reflected from the exercise of this power by the divine Judge and by their ratification of the sentence that He will pronounce: "Thou art just, O Lord, and thy judgments are equity." (Ps. 118:137); and by their vindication of divine Providence: "For the just that are dead condemneth the wicked that are living" (Wis. 4:16) by their co-operation with divine grace during life. Probably those who have led a perfect life upon earth will be called on to reproach the wicked for their crimes before the Sovereign Judge will pronounce their sentence.
The wicked shall be judged, some rigorously, other favorably, according to the nature of their crimes. Those who will receive the most favorable judgment are children who died without baptism and infidels; the reason is obvious and is also mentioned by the Evangelist. (Mat. .12 [esp. v. 31)). The next in order are those Christians who have been the most favored and consequently the most culpable. Finally, all those who have wielded power and authority in this world; those of this last category shall be rigorously judged, as it is specifically mentioned in the book of Wisdom (6:6-7), "For a most severe judgment shall be for them that bear rule," whilethe humble and lowly shall receive a favorable judgment, "For to him that is little mercy is granted." "God hath stood in the con­gregation of gods; and being in the midst of them He judgeth gods." (Ps. 81 :1). By "gods" are meant those who are invested with authority. Of all those, none have abused this authority nor committed such horrible crimes as did Antichrist; consequently, his judgment shall be the most terrible of all. "For the mighty shall be mightily tormented." (Wis. 6:7).
We shall all be judged according to our works. Each one shall render a strict account of all the good and evil that he has done in this life. (2 Cor. 5:10). "The Lord. . . will bring to light the hidden things of darkness, and will make manifest the counsels of the breast." (1 Cor. 4:5). "There is nothing covered that shall not be revealed; nor hid, that shall not be known." (Mat. 10:26). The law of secrecy resorted to for the government of this world shall then be abolished. We shall see all the thoughts that have been entertained and meditated, everything that has been said and done in this world. "The books shall be opened," (Apoc. 20:12), which, according to the interpretation given by Venerable Bede, corroborated by the majority of theologians, designate the conscience of each one, which shall be unfolded to the gaze of all and in which may be read every thought, word, and deed, as from a book. St. Thomas and Richard of Saint Victor hold a different opinion, however, and pretend that the opened books mentioned in the Apocalypse are the deeds of men. As the sun by his brightness renders all objects visible, so will Jesus Christ, by His presence, disclose to the view of all men the conscience of every single person. "For God who commandeth the light to shine out of darkness hath shined in our hearts." (2 Cor. 4:6).
The Master of Sentences (in 4 Sent. dist. 43) maintains that the secret but pardoned sins of the just will not be revealed on the last day, on account of the shame and confusion that would cause them. This opinion, however, is erroneous. The passages quoted above from the Sacred Scriptures are explicit on the matter so far as to leave no room for any distinction whatever. Everything shall be revealed without exception. St. Augustine (De Civita. C. 14), St. Anself (Hieron, in C. 7 Dan.), and St. Thomas, with other theologians, unanimously admit that the conscience of the just as well as that of the reprobate shall be laid bare to the view of the whole world.
The reasons which the Master of Sentences adduces in vindication of his opinion are purile. The manifestation of the secret but pardoned sins of the just, so far from being a subject of confusion for them, will redound to the greater glory of God and their own happiness since that will make known their penitential labors also. St. Paul says that all things turn to the advantage of the just: "We know that to them that love God, all things work together unto good." (Rom. 8:28).
For eighteen hundred years the Church has never ceased to publish the sins of Mary Magdalen, Peter's denial of Our Saviour, the incredulity of Thomas, Saul's persecution of the Christians. St. Augustine publically defamed himself in his Confessions. Has it diminshed in the least their glory and happiness in heaven? Moreover, on that day we shall be able to judge things rightly, as we shall consider them from a just point of view. We will judge things like God Himself: We will praise whom He praises, (1 Cor. 4:5), and we will condemn whom He condemns. "Thou art just, a Lord, and Thy judgment is right." (Ps. 118:137). Then for the first time shall we comprehend the mystery of "predestination", which is the mystery of divine Providence. (Bede in Apoe. 20).
While all that we have ever done will be strictly discussed at the Last Judgment, nevertheless, Jesus Christ has given us to understand that a special mention will be made of all our works of mercy (Eccl. 12:4) because charity was His great commandment and the distinctive mark of His disciples. (Jn. 13:35). The examination being finished, Jesus will pronounce the eternal sentence in a voice that will re-echo throughout the vault of heaven. He will say to the wicked, "Depart from me ye cursed into -everlasting fire," and to the just, "Come ye blessed of my Father, possess the kingdom prepared for you." The wicked shall go into everlasting pains, and the just into everlasting life. (Mat. 25 :34, 41, 46).
3. Renewal of Heaven and Earth
The renewal of heaven and earth will take place immediately after the General Judgment.
It is of Faith that this world will be succeeded by a new heaven and a new earth; this belief is founded on the following passages of Holy Writ: "Behold I create new heavens and a new earth." (Is. 65:17); "I saw a new heaven and a new earth." (Apoe. 21:1).
Will there be simply a modification only of the heavens and the earth, or will there be a new creation? On this point there is a difference of opinion. Some believe that the actual world shall be annihilated and re­placed by a new one which God will create out of nothing. (Hilar. in Ps. 118; Chrysot., Horn. 14 in Rom.; Ambros., Cathar. Comm. in Hebr.). This opinion is founded on the following passages of Holy Writ, "Heaven and earth shall pass away." (Mat. 24:35). St. John uses the same expression as Our Saviour when he says, "For the first heaven and the first earth was gone, and the sea was now no more." (Apoc. 21: 1). Heaven and earth shall perish, says the Psalmist (101 :26-27); Ecclesiasticus exclaims: "What is brighter than the sun? Still it will be eclipsed." (17:30). Finally, the expression of Isaias, "Behold I create," seems to indicate a substantial renovation.
Others, as St. Jerome (in Is. 61), St. Augustine (in Ps. 101), St. Thomas (in 4 distinct, 47 et 48, etc.), are of opinion that the world will not be substantially destroyed, but that it will undergo an accidental modification. This opinion is certain and is in perfect harmony with the Sacred Scriptures and the analogy of faith. The Scriptures often employ the word "new" not to indicate a different object, but to indicate the same object with some accidental modifications, Thus it exhorts us to put on the "new man", which means that we should be united to Jesus Christ by grace, that we should supernaturalize our being, while it is certain that the transfiguration operated by grace makes no substantial change in man, being only a noble and glorious accident that adorns his nature.
Moreover, the Scriptures bear out philosophy in its assertion that God annihilates nothing of what He has created. "I know," says Ecclesiastes (3:14), "that all what God has created will last forever."
We can reasonably admit the absolute possibility of annihilating the world, but we fail to discover ,any motives for which the divine Wisdom would do it. St. Epiphanus says the Scriptures often employ the word "perish" to indicate a simple modification of a thing.
Hence, it follows that what will perish, what will pass away, what will disappear, is not the substance, but the figure, that is to say, the exterior phenomenon or the actual aspect of the world. The same elements will remain with the essential properties, but the positive and accidental laws of nature will be changed and adjusted to a state of humanity. For since all things were made for man (1 Cor. 3 :22), when his condition changes, the world must also, to correspond or agree with his condition. God will not only modify the laws of nature but He will also, by a positive act of His omnipotent power, associate new and better properties with the elements. Such is the import of the word "create" in the passage from Isaias (65 :17), "Behold I create new heavens and a new ,earth."
What will be the nature of this renovation of the world? The frequent and varying changes which take place in the universe not being con­sistent with the immutable condition of the blessed, theologians say that the world shall then be in an immutable state and that the present succession of forces in the transmutation of matter will no longer exist. In order to explain this phenomenon, the scholastics suppose that the movement of the heavens will cease because, according to their system, this movement is the first cause of all physical or material alterations. This explanation is founded upon a basis too problematic to be received or entertained. There is no doubt that a great change will be effected in the laws which at present govern the heavenly bodies, since the "stars shall fall from heaven;" the sun and moon shall present new phenomena. But does this mean that the movement of the heaveny bodies shall cease to exist? This is still a problem to be solved. It must, however, be admitted that the following passage from Isaias (60:20), "Thy sun shall go down no more, and thy moon shall not decrease," furnish the scholastics with a plausible proof for their opinion. Again, St. John says in the Apocalypse (10:6) "that time shall be no longer." And time being the succession of materialmovements, it is the movement of superior bodies that must regulate that of inferior bodies. Hence the heavenly bodies must cease to move. This conclusion could not be gain said if the premises were certain. But the words of the Apocalypse can be explained in another way, by which the scholastic theory would fall to the ground.
According to this opinion, the heavenly bodies will not alone be immovable, but also the earth, which will participate in the glorious immutability of the elect. The animals and plants subject to material changes will disappear, and the earth in its renewed state will henceforward be the abode of Jesus Christ, the angels, and the elect. (Contra Gentiles, Lib. 4, C. ult.). This opinion, though held by the majority of the scholastics, and on that account worthy of the greatest respect, seems, however, open to serious objections from a scriptural, traditional, and philosophical point of view. The Scriptures positively say that all the works of God shall last for ever. (Ecclesiastes 3 :14). St. Paul says that "every creature groaneth and travaileth in pain …" waiting for their redemption. (Rom. 8:22). Now we must remember that the plants and animals form a part of God's works, and they are creatures; and if they must cease to exist, how then shall the words of the sacred text be verified? To the above texts may be added also those of the royal Psalmist, "Sing joyfully to God all the earth. . . Let the sea be moved and the fullness thereof; the world and all that dwell therein. The rivers shall clap their hands, the mountains shall rejoice together at the presence of the Lord, because he cometh to judge the earth." (Ps. 97:4-9). Some of the Fathers and some theologians explicitly state that the vegetable kingdom will have a place in the new world. St. Anselm states in his Elucidations that the earth, which contained the body of Our Saviour, will resemble Paradise, and because it was sprinkled with the blood of martyrs, it shall perpetually produce fragrant flowers, with roses and violets that shall never wither. William of Paris (apud Carthus. in 4 d. 48) speaks in similar terms, stating that the Fathers, the most renowned for their profound erudition, hold that the earth shall be forever clothed with verdure and charming flowers which shall never fade. It is true there is no question in these texts of animals, but if we admit the existence of the vegetable kingdom, analogy would lead us to believe in the existence of the other.
Finally, the harmony of the visible world and the pleasure of the senses seems to require the existence of the animal kingdom as creatures to which God may impart the quality of incorruptibility, to correspond with the state of the children of God. This last explanation is well calculated to reconcile the two opinions.
Not only will the laws of nature be modified, but the very elements will be endowed with admirable properties to increase the felicity of the elect, delighting the senses in their noblest instincts. The touch and taste either will cease to ,be channels of delight, or they will be estranged to all sordid pleasure. The sweetest melodies shall charm the hearing, while objects of ravishing beauty shall delight the sight. The Scriptures often speak of celestial concerts, and there is no reason why these words may not be literally interpreted.
It often makes mention of the brilliant light that we will see in the mansions of eternal glory when all the filth of the world will be cast into hell. The fire will employ those properties that are painful to torment the wicked and its light for the happiness of the blessed. The interior of the earth, where will be probably the abode of the damned, will be the scene of devouring flames and impenetrable darkness. But exteriorly every material element will possess in itself the property of light, thus illuminating itself and shedding at the same time its beneficent rays on surrounding objects. The light of the moon will be equal to that of the sun, and the brightness of the sun will be seven times more brilliant. (Is. 30:26). There shall be no opaque bodies found on the earth's surface; the earth itself shall be transparent like glass. (Apoc. 21:21). Of all the visible objects the earth will, however, present the most ungainly appearance since all objects will receive an illumination equal to their own transparency. (D. Thomas, 4 Digt., 48, Q 2, A. 4). Hence, this new terrestrial Jerusalem, built up by the hand of God, will no longer need the sun to give it light. (Apoc. 21:23). The Lamb is its luminous torch, and the innumerable multitudes of the elect walk in His light.
Thus shall the mystery of God be consummated; order is established; the wicked are punished; the just are rewarded; Jesus Christ reigns over the visible world forever and ever.
O JESUS, MAY THY KINGDOM COME!

Thank you so much Stephanos II!!!

I've seen this before but never arranged like so. (I think we much have portions of the Huchede commentary in one of the old books in our library, which was suddenly mixed up with some of my parents' tomes when we emptied their home last year.)  But this is nice; I've saved it all to digital form (several ways, including reader, so it's on my phone too). I like the way it's "all together". I'll stick your name on it so I'll remember this thread!

1. You ought to put this in the library section here!

2. but since this is General and I haven't digested all this yet,  :smile:

Enoch/Elias Question
I've got to ask, I'm confused on the Enoch and Elias as witnesses return, since Elias DID come back in some fashion as John the Baptist. Matthew 17 after the Transfiguration:

[10] And his disciples asked him, saying: Why then do the scribes say that Elias must come first?

[11] But he answering, said to them: Elias indeed shall come, and restore all things. [12] But I say to you, that Elias is already come, and they knew him not, but have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them. [13] Then the disciples understood, that he had spoken to them of John the Baptist.

I always wondered if that was John the Baptist who was beheaded, or Elias, or both somehow.

But if it were Elias, is it possible that Elias came before Jesus' first coming, and maybe Enoch will come before the second coming? You know, sort of "bookending" the time of the Church? (And then we'd be looking for JUST one guy, Enoch, who we know very little about but maybe he'd be telling people to repent and wear hair shirts and doing miracles, like John the Baptist did?

Or is it completely wrong to think this way (that Elias == John the Baptist and died during Jesus' ministry on Earth)? I know it says Elias and Enoch will be witnesses, and people will celebrate when "they" die, but does it have to be together, do you think? Is Elias coming back ...again?